북송대(北宋代) 탑형사리장엄구(塔形舍利莊嚴具)의 연구(硏究)

주경미 ( Kyeong Mi Joo ) 중국사학회 2009 中國史硏究 Vol.60 No.-

韓國 古代 耳飾의 着裝方式 硏究

주경미(Joo, Kyeong-Mi) 한국역사민속학회 2003 역사민속학 Vol.- No.17

양 무제의 아육왕 전승 구현과 고대 동남아시아

주경미 ( Kyeong Mi Joo ) 서울대학교 인문학연구원 2012 人文論叢 Vol.67 No.-

Emperor Wudi of the Liang dynasty in China was one of the famous and important Buddhist emperors in Asia. His political idea as a revered Buddhist emperor was developed under the Buddhist concept of Cakravartin, which means an ideal universal ruler who ruled the entire world with perfect right ethics and benevolence. The idea of Buddhist Cakravartin was transmitted into China before Emperor Wudi of Liang, but unlike other emperors, he realized his political ideals as a Cakravatin by borrowing the mythical image of a famous Indian historical model, King Asoka of Mauryan dynasty. Although the Asokan tradition was transmitted to Emperor Wudi in China, the character in the tradition was more idealized than the real historical King Asoka in India. Emperor Wudi reenacted some important Buddhist offerings to the Buddha`s relic after the Asokan tradition. He discovered two Asokan stupas in his land, each enshrining the Buddha`s relic, and then built new pagodas for these relics. Such Buddhist relic worship by Emperor Wudi was performed as a political propaganda for his status as a Buddhist ideal Cakravartin after King Asoka. The first revivalism of the Asokan tradition by Emperor Wudi was again spread to the Buddhist world of East Asia after him. This Asokan revivalism of Emperor Wudi was a very characteristic ruling theory in East Asian Buddhism. It might have been transmitted from ancient Southeast Asia, which interacted with Liang China at that time. During the reign of Emperor Wudi, some famous monks of Funan came to Nanjing, the capital of Liang, and translated many Buddhist Sutras including the story of King Asoka at the court of Liang sponsored by the emperor. According to the Chinese historical records, Funan kingdom is the most important and influential region in Southeast Asia on Asokan revivalism of Emperor Wudi in China. However, the territory and religion of Funan Kingdom have not been identified yet. Although many archaeological sites and artifacts of Funan period have been discovered, many scholars in the Southeast Asian study have been disputed on these themes regardless of the importance of ancient Chinese historical records. To search on the material evidences for the Cakravartin ideas during Funan period related with Liang Wudi is one of the principal but ongoing challenges for understanding the early Southeast Asian history and culture.

동남아 수중문화유산의 발굴과 연구 현황

주경미(Joo, Kyeong-Mi) 부산경남사학회 2015 역사와 경계 Vol.97 No.-

Most underwater cultural heritages in Southeast Asia are the cultural relics excavated from the old and modern shipwrecks in the sea. Although the Korean historians and archaeologists have not been interested in the marin archaeology and underwater cultural heritages in Southeast Asia, the western academia have studied them after the 1970s and there arose many interesting controversies on those themes. In this article, I surveyed the current state of the marin archaeology and academic studies on the underwater cultural heritages in the six Southeast Asian countries, such as Thailand, Vietnam, Malaysia, Brunei, Philippines and Indonesia. Many items of the underwater cultural heritages in Southeast Asia are the ceramics made in China or Southeast Asian countries, which were made for export. These ceramics are important material evidences for the marin Silk Road in the premodern world. In recent years, some shipwrecks with great condition like Belitung or Chirebon shipwreck in Indonesian Sea have been excavated and gave us many new and non-textual evidences on the conventional studies of Asian cultural history only based on the Chinese historical records. However, only two governments of Thailand and Brunei have supported the marine archaeological work at governmental level, and have protected the excavated items under the full control of the government. The other countries, like Vietnam, Malaysia, Philippines, and Indonesia permitted the excavation works of the private salvage companies for sunken shipwrecks and underwater cultural heritages. The latter countries also have admitted the ownership of the salvaged underwater cultural heritages to the salvage companies. In these cases, most excavated underwater heritages have been sold to foreign countries and could not be protected at all. In order to understand the hidden and unrecorded but actual history in the Southeast Asian sea and to protect the underwater cultural heritage, we should not only pay attention to the marine archaeology and excavated or unexcavated underwater cultural heritage in Southeast Asia, but also study on them with more global and interdisciplinary view.

중국 고대 황실발원 불사이장엄의 정치적 성격 - 이성혁명의 선전물로서의 진신사이공양 -

주경미 ( Kyeong Mi Joo ) 단국대학교 동양학연구원 2003 東洋學 Vol.33 No.-

논문 : 중국출토 외래계 장신구의 일고찰

주경미 ( Kyeong Mi Joo ) 중앙아시아학회 2006 中央아시아硏究 Vol.11 No.-

현대 佛敎聖地관광의 兩價性

주경미(Joo, Kyeong-Mi) 부산경남사학회 2014 역사와 경계 Vol.93 No.-

2002년 싱가포르 차이나타운에 건립된 佛牙寺龍華院은 미얀마 먀웃우 지방의 고대 불교유적에서 발굴된 佛牙舍利를 모셔와서 만들어진 현대의 신생 불교성지이다. 이 글에서는 싱가포르 불아사의 역사와 불아사리 소장 경위 등을 역사적 성지 형성 과정과 비교 분석하여, 싱가포르 현대 불교가 내포한 독특한 화교들의 문화적 양가성을 고찰하였다. 불아사는 전체적인 조형 양식을 중국 唐代황실 발원 불교 미술품에서 차용하면서도 동시에 인도, 스리랑카, 미얀마, 일본 등 아시아 제 지역의 불교 문화 양식을 통합하는 새로운 불교 조형 양식을 창출했는데, 이것은 중국적 문화 전통을 계승하면서도 다민족·다문화주의를 표방하는 싱가포르의 화교들의 종교적 전통 및 개혁적 성향을 반영한 것이다. 싱가포르 불아사는 종교적 성지를 표방하고 있지만, 실제로는 현대 싱가포르 차이나타운의 주요 관광지로서 명성을 날리고 있다. 이러한 신생 관광지로서의 명성은 불아사리의 진위 논란에서 비롯된 불교적 성물의 종교성과 세속성의 양가성에서 구현된 것이다. 불아사는 바로 중국적이면서도 동시에 비중국적이자 다국적 문화를 추구하는 싱가포르 화교들의 새로운 종교 문화의 현상을 보여주는 것으로서, 그들이 추구하던 아시아적 전통의 현대적 개혁과 조화의 표상이다. Buddha Tooth Relic temple and Museum(BTRTM) of Chinatown in Singapore is a new Buddhist Sacred place and shrine built in 2002. It was built for enshrining a sacred Buddha’s tooth from an old Buddhist site, Mrauk?U in Myanmar. Recently this temple has become one of the most famous tourist attractions in Singapore Chinatown, however it cannot be called merely as a modern Buddhist pilgrimage site for sacred place. Most tourists who visit the Buddha Tooth Relic Temple in Singapore want to look at the famous Buddha’s tooth relic. However, their attention to the relic is not for the Buddhist faith on the sacred object but as an interesting curiosity with its authenticity. Here I want to study this ambivalent modern buddhist tourism to this temple and the Buddha’s tooth relic in the perspective of cultural history. This temple was built by a Chinese Singaporean monk and Singapore Chinese Buddhists to enshrine the Buddha’s tooth relic and the future Buddha Maitreya. They built the five story building with Chinese Tang style and the main Buddha Maitreya was also made in Chinese Tang style. In addition, the Chinese faith to the Buddha’s tooth and bone relics had especially prevailed under the sponsorship of the imperial family members during Tang dynasty. Therefore, the general artistic and religious style of this temple originated from Tang China. However, the tooth relic itself of this temple was brought from Myanmar and the main golden stupa enshrining the relic was made in the style of Indian Buddhist art. In addition, the roof top ornaments were made in Japan, and many other religious Buddhist sculptures in the temple were made in the style of Thai or Tibetan Buddhist Art. Thus the total design of this temple was made in the representation of the hybrid style of all asian Buddhist art. Such hybrid style of the all asian cultures in the base of Chinese cultural tradition show the contemporary cultural ambiguity of Chinese Singaporean Buddhists who occupy the majority of a newly built nation state of Singapore spiring not for Chinese nationalism but for the Southeast Asian multiculturalism.

특집 : 8~11세기 동아시아 탑내 다라니 봉안의 변천

주경미 ( Joo Kyeong Mi ) 미술사와 시각문화학회 2011 미술사와 시각문화 Vol.10 No.-

다라니를 탑에 봉안하는 법사리신앙은 인도에서 기원을 찾을 수 있지만, 동아시아에서 본격적으로 발전하는 것은 8세기 통일신라시대부터이다. 이후 각종 다라니들은 법사리로서 혹은 불교 의례용으로 탑내에 봉안되었다. 여기에서는 이러한 다라니의 탑내 봉안의 의미와 변천과정을 8-11세기경의 동아시아, 특히 한국과 중국을 중심으로 고찰하였다. Until now, the dharanis found in East Asian stupas have been generally regarded as dharma relics, which are thought to have the same power and meaning as the Buddha`s relic. However, the question arises whether all the dharanis found in stupa deposits can be identified as dharma relics. This essay challenges the prevalent assumption that all of them were dharma relics. Some of the dharanis found in stupa deposits can be regarded as dharma relics, but after the eleventh century, most of the dharanis in stupas were deposited as ritual materials for chanting rites. Moreover, some dharanis functioned simultaneously both as dharma relics and as ritual objects. Thus, in this paper, I have examined the changing role and function of dharanis in stupa deposits in relation to the ritual of relic veneration in eighth to eleventh-century East Asia. The role of dharanis in stupa deposits has changed from that of dharma relics, originally equivalent to the Buddha`s bodily relic, to that of mere ritual votive objects for the Buddha`s bodily relic with which they were enshrined together during the tenth and eleventh centuries in East Asia. This implies that East Asian Buddhists in the eleventh century considered the Buddha`s bodily relic more valuable and sacred than the dharma relic or dharani sutras despite the latter`s increase in quantity. From this view, the dharanis in stupa deposits after the eleventh century in East Asia should be regarded as the subordinate to the Buddha`s relic veneration.

논문 : 정병(淨甁)의 기원과 전래에 대한 일고찰 -인도 정병을 중심으로-

주경미 ( Kyeong Mi Joo ) 중앙아시아학회 2005 中央아시아硏究 Vol.10 No.-

백제 위덕왕의 불교적 치세관 형성과 6세기 중국의 정세 변화

주경미(Joo, Kyeong-mi) 한국고대사탐구학회 2017 한국고대사탐구 Vol.27 No.-

이 논문은 백제 위덕왕 연간에 제작된 부여 능산리사지와 왕홍사지의 목탑지에서 출토된 사라장엄구의 명문과 기존의 문헌사료 중 대외관계 가들의 상관관계를 종합적으로 고찰하여 위덕왕 연간의 불교적 치세관의 형성 배경을 살펴본 것이다. 崇佛王朝인 北齊가 廢佛王朝인 北周에 의해서 멸망한 577년 초에 위덕왕은 부여 왕흥사의 목담을 세우면서 佛舍利의 神異를 경험했고, 스스로 붓다로부터 인정받은 轉輪聖王으로 인식했던 것으로 보인다. 기존의 문헌 사료에서는 위덕왕 연간의 불교적 치세관이나 통치 행위에 대해서 완전히 침목하고 있지만, 위덕왕 스스로 만들어 놓은 왕흥사지 사라장엄구의 명문에는 바로 그 사실에 대해서 상징적으로 기록해 놓았다. 舍利의 神異을 근거로 왕의 불교적 위상을 높이는 행위는 梁 武帝 이후 동아시아에서 널리 퍼진 阿育王 傳承 구현 활동과 관련된 것이다. 위덕왕은 남조 불교의 영향을 받으면서도, 동시대 북제 및 북주와 교류하면서 자신의 불교적 치세관을 서서히, 그리고 독자적으로 실천해나갔던 것으로 보인다. 여기에서는 그의 불교적 치세관의 형성 배경을 고찰하고, 그의 불교적 통치 행위 중의 하나가 바로 다양한 국제 교류 및 일본으로의 불교 전래있다고 해석하였다. In this paper, I survey the cultural background of the development of the Buddhist ruling ideology of King Uideok of Baekje. Recent archaeological excavations of Buddhist temple sites at Neungsanri and Wangheungsa in Buyeo have uncovered to mptiors on Buddhist reliquaries that reveal a forgotten but important Buddhist historical event duting King Uideok"s reign. According to the inscription on the Buddhist reliquary found at the Wangheungsa temple site, King Uideok experienced a religious miracle of the Buddha"s relic in February 577, when he built a new pagoda for his dead son. At that time, Northern Qi, the famous Buddhist dynasty of Northem China, was defeated by Emperor Wu of the Northern Zhou, who strictly banned both Buddhism and Taoism. This political change in China could have affected the Buddhist reign of King Uideok in Baekje. In the fall of 577, he sent envoys to Chen, Northern Zhou, and Japan. There are no Korean historical records on the Buddhist affairs of those international envoys of King Uideok. However, according to Japanese historical records, King Uideok"s envoy to Japan in 577 was a Buddhist missionary. The sending of the Buddhist envoy means that King Uideok might have developed his Buddhisr ruling ideology as a Buddhist Cakravartin following the famous Emperor Wu in Liang of the Southern Chiana, who had developed the Asokan revivalism in East Asia for the First time. King with Uideok’s Buddhist ruling in ideology was slowiy but distinctively formed with a self-identity as a new cakravarin of East Asia, and with credit to the miracle of the Buddha’s relic in 577. The Buddhist reigns of Emperor of Wu in Liang, and the other contemporary emperors in Northem Qi and Zhou mihght have also influenced and stimulated King Uideok’s Buddhist ruling ideology and political practices. One of the most Important Buddhist ruling acts of King Uideok was the transmission of Buddhism and the Buddha’s relic cult to Japan during the late sixth century.